Frame on subjectivity and Scripture

In his book entitled The Doctrine of the Word of God, John Frame states "In Scripture, subjective revelation is the Spirit's illumination of objective revelation" (36).

He goes on to explain, "Orthodox Reformed theology does not reject a subjective element in revelation, but it formulates it rather differently. In a Reformed understanding, there is both objective and subjective revelation. God reveals himself in creation and in Scripture, objectively. But that objective revelation is of no use to us unless the Holy Spirit illumines our hearts and minds. As sinners, we suppress God's revelation (Romans 1 again). It is the gracious regenerating work of the Spirit that enables us to understand, believe, and obey. So on the Reformed view, there is a sense in which revelation is not completed until it becomes subjective by the Spirit's work."

Hamilton reflects on glory, judgment and the cross in the Gospels

As Dr. Jim Hamilton finishes his the section on the Gospel of John in his biblical theology entitled God's Glory in Salvation through Judgment he summarizes his work on John's gospel in particular but also the rest of the gospel narratives with focus on the cross of Christ:

At this point we can reflect on the ways that God and Christ will be glorified in the cross. God will be glorified in mercy and justice. His justice will be seen in the outpouring of his wrath to uphold truth and establish his righteousness. His mercy will be seen in the fact that the substitutionary death of Jesus makes it possible for God righteously to extend forgiveness to those who believe. God's love and justice, then, are put on display at the cross.

Christ also is glorified, as his unique ability to absorb God's wrath without remainder is displayed. Jesus exhaustively receives the wrath of God. His greatness is seen both in his ability to satisfy the demands of god's justice and in his own righteousness whereby he is a sinless sacrifice.

Moreover, the love of the Son for the Father's honor is displayed as Jesus obediently goes to the cross. The love of the Father for the Son is displayed as the Father honors the Son for his greatness. The love of both the Father and Son for sinners is displayed by the enormous length to which each goes to establish salvation.

The cross uniquely displays that both Jesus and the Father are committed to justice and mercy, even unto death. The cross displays that Jesus and the Father are unique-holy-in their devotion to righteousness, to mercy, and to one another. The cross displays the all-conquering love of the Father and Son for rebels who will repent and believe in Jesus. Such a sacrifice to save sinners!

The God-honoring, righteousness-upholding, others-benefiting, self-sacrificial way that Jesus loves his disciples is the way he then calls them to love one another in the "new commandment" John 13:34-35. This is a love that upholds the righteousness of God while extending unmerited kindness and mercy to others at the expense of oneself. The display of this kind of love, then, cannot but show forth the priority of God, emphasizing his glory. The new-commandment love that Jesus enjoins on his disciples, like the cross where he supremely manifests that love, centers on the display of God's glory in justice and in mercy, justice highlighting the gracious, free character of the mercy. (416-7)

This is a striking excerpt and is worth re-reading. As Hamilton summarizes God's glory as seen in the judgment and salvation enacted in and through Christ's atoning work at the cross we are witnesses to the foundation of Hamilton's argument. The epitome of God's interaction with humanity is the cross and therefore to see the true focal point of Hamilton's biblical theme we should also look to the cross. In this passage we see clearly how the author perceives this central and foundational event and it seems to me hit hits the mark.

A place of shame and victory

The place the gospel holds out for us is where God's kindness and severity meet. This place is called the cross, and it is where grace and wrath intersect. It is a place of shame and victory that God, in the form of the man Jesus of Nazareth, the long-expected Messiah, offered in his death the blood atonement necessary to satisfy God's justice and secure our salvation. (Chandler, Matt, and Jared C. Wilson. The Explicit Gospel. Wheaton, IL: Crossway, 2012. Print. 54)

The paradox of the cross

From Frank A. James III in The Glory of the Atonement:

In all of this, as in much of Christ's teaching, the cross retains a paradoxical quality. Followers are told that "the first shall be last" and that we ought to "love our enemies." This theological trajectory underscores the richness and depth of the cross. On the one hand, the cross is the point of greatest defeat (Jesus was killed, crucified and buried); yet at the same time, it is the point of greatest triumph, for it was precisely in his death that his followers have eternal life. His was a death of eternal significance. In a redemptive-historical sense, the death of Christ on the cross is directly related to the fall of Adam. By disobedience in the Garden, death becomes a reality for himself and all humanity. But by Christ's obedience, eternal life becomes a reality for true believers . . .


Paradoxically, Christ's death on the cross was the triumph over Adam's disobedience and the consequent pall of death that fell over all humanity. Te relationship between God and humanity was horribly disrupted, and what had been a good relationship became a bad relationship. What had been a relationship of love became a relationship of wrath. But the death of Christ was the one unique death that brought ultimate victory over death itself. It was the "death of death," as John Owen described it. Because Christ died on the cross, he brought about a new relationship. Instead of wrath, there was grace and love. Before, we were far off; now we are brought near.

(Nicole, Roger R., Charles E. Hill, and Frank A. James. The Glory of the Atonement: Biblical, Historical & Practical Perspectives : Essays in Honor of Roger Nicole. Downers Grove, IL: InterVarsity, 2004. Print. 214-5)

Oliphint's five points on general revelation

In his book entitled Reasons for Faith: Philosophy in the Service of Theology, Westminster Theological Seminary professor Scott Oliphint lists five relevant points about general or natural revelation that can be taken  from Paul's writings:

1. God continually reveals himself to all people
2. God's continual revelation to all people is specific, not generic; it is not simply a revelation of theism
3. God's continual revelation to all people is clearly seen and understood
4. God's continual revelation is both known and suppressed
5. God's continual revelation is sufficient to render all people inexcusable

There are no people who are not responsible for their rejection of God based on a lack of information. It is clear in Romans that all people are without excuses because God has revealed himself and they have rejected and suppressed that revelation. This is serious stuff!

God's glory in salvation through judgment in the Gospel of Mark

If you read this blog with any regularity you will know that I like to "blog through books". The many benefits of this practice includes the review of a particular book as you blog through it. Many readers become frustrated with the realization that they forget much of what they read. Taking books and interacting with them in some way (such as teaching from them, reviewing them, or summarizing them) is a sure way of retaining more information from them. And "blogging through a book" is an practical and enjoyable practice that I pursue in order to get the most out of my reading.


I have been working my way through Dr. Jim Hamilton's biblical theology God's Glory in Salvation through Judgment and with this post I pass from his chapters on the Old Testament to those on the New Testament. Here is a list of my blogging through this book with links to the posts that came from Dr. Hamilton's writing on the Old Testament:

• Salvation and Glory
• God's Glory in Salvation through Judgment
• No one who's guilty wants judgment
• It's about God first, and Pharaoh second
• A Pure and Unsullied Creation
• His Justice Exacting, His Mercy Surprising
• Just Call Me Rahab
• Substitution and Sacrifices
• God creates evil. God is good. No problem?
• What's the deal with genealogies?
• Jim Hamilton on God's glory, salvation, and judgment

Moving into the New Testament section of this terrific biblical theology, Hamilton discusses the themes of glory, salvation, and judgment in the Gospel of Mark.

Jesus has shown the world its bankruptcy so that the world might feel its need for the bailout he provides. He has condemned the world in order to save it. His teaching with authority exposes and condemns the failures of human tradition. His healing the sick and raising the dead judges and triumphs over the effects of sin and the outworkings of the curse in the world. Casting out demons, he reveals that he has entered the home of the strong man, bound him, weighed him in the scales, and found him wanting, and he is now plundering his possessions. Jesus brings salvation through judgment, and in response his fame spreads, the people marvel, and everyone glorifies God. Mark does not use the formulation, but it is clear that the centerpiece of the theology of his Gospel is that Jesus is bringing in the kingdom by conquering all the other kingdoms. He is glorifying God in salvation achieved through judgment. (386)

Cool infographic on lakes and oceans

As I am enjoying some fishing this summer on the Great Lakes and as I am reading Moby Dick, I found this infographic very interesting. To see in more detail, go here.

Theology Breakfast 3

I have arrived home from Theology Breakfast 3 and thought that I would give a summary of it for today's post. For those of you who don't know what theology breakfast is, take a look here. Here is the short synopsis of what we are attempting when we meet together:

We call this idea Theology Breakfast. Simply, we want to set up an opportunity for Christian men with a love of theology to gather together for mutual enjoyment and edification. We want to network and strengthen relationships with brothers from around the city. This will not be a large gathering as we are looking at 12-20 people. Included in this email are both pastors and laymen from 8 different churches in London and the surrounding area. included are men ranging in age from 20s through 70s who belong to at least 5 different denominations.

Today, Pastor Mike Wilkins from West London Alliance was the presenter. The following is Mike's bio from his church's website:

Mike has been involved with the Christian & Missionary Alliance since he began attending the Kingston Alliance Church as a Queen's University student in 1973 and has been the Pastor of West London Alliance Church since 1984.

Mike and his wife Deb have been married since 1977. Queen's University grads, they moved to Toronto, where Mike worked first for a publisher of children's books, then at a Christian youth camp outside Toronto and finally as Minister of Discipleship at Bayview Glen Church. After seven years of Toronto life, they moved to London.

For many years, Mike's preaching and pastoral ministry have been primarily under the influence of the thinking (and writing) and character and vision of "Five (and then Nine and then Five once again and now Seven) Dead Men": especially Jonathan Edwards, Charles Spurgeon, G.K Chesterton and C.S. Lewis.

After seven years of homeschooling their children, Deb now works for Compassion Canada, "releasing children from poverty in Jesus' name."

Mike and Deb have three children, now no longer children at all. Jessica is a high school English literature teacher, currently working at a private girls' school in Tokyo, Japan. Ben is a graduate of McGill University, still lives in Montreal and is working away at the building of a career as a piano-based singer/songwriter. Joanna lives here in London, works as a nurse on the Adult Oncology floor of Victoria Hospital and serves as a volunteer leader of our Senior High ministry.

Mike is a runner who for many years tried but never quite managed to qualify for the Boston Marathon. (Obviously, he didn't try hard enough.) He does have a personal lifetime best of 3:05, but that was back in 1982, when everyone ran faster and the Boston qualifying standards were much higher.

For a few weeks each summer, Mike is the guy paddling Iona, his severely-scratched but still beloved canoe: usually in Temagami because it's so hard to get a reservation in Killarney. Sometimes Deb goes with him and paddles in the bow, smiling stoically and secretly wishing that they had a cottage in Muskoka.

Besides reading books written by men now dead, and running and canoe-tripping, as a fourth hobby, Mike writes plays and forces the church to stage them. Some of them are now available for staging by other chuches and community theatre groups at www.longrunplays.com.

Mike delivered a talk entitled Living Lawfully and Loving It. He began by sharing some major developments in his life that led him to the place where he is today. These were explained as waves he encountered and are as follows:

•  First Wave: The authority of the Bible - Mike became convinced of the authority of Scripture and this was his answer to the question "Whose BOAT is this?"
• Second Wave: The sovereignty of God - Mike became convinced of the sovereignty of God and this answered the question "Who is steering the boat?"
• Third Wave: An eschatology of victory - Mike became convinced of the post-millenial position and this answered "Where is this boat going?"
• Fourth Wave: Living lawfully and loving it - Mike became convinced of the doctrinal stance referred to as theonomy and this answered the question "How is this boat ever going to get there?"

Mike than described four enormous personal values of this fourth wave:

1. A new understanding of the continuity of the Old and New Testaments
2. A delight in the law of God
3. Specific personal assistance in giving godly counsel
4. Living lawfully and loving it

This was an excellently delivered presentation that fulfilled both goals of being enjoyable and edifying. The question I am left with is: How do I formulate the continuity and discontinuity of the Old and New Testaments? Some more thinking and studying and praying is in order.

 A big thanks to Pastor Mike and to all the men who are passionate about what they believe and who they believe!

Authority of God's word

This is what it means when we say that God's word is authoritative. The authority of God's word varies broadly according to the many functions I have listed. when God communicates information, we are obligated to believe it. When he tells us to do something, we are obligated to obey. When he tells us a parable, we are obligated to place ourselves in the narrative and meditate on the implications of that. When he expresses affection, we are obligated to appreciate and reciprocate. When he gives us a promise, we are obligated to trust. Let's define authority of language as its capacity to create an obligation in the hearer. So the speech of an absolute authority creates absolute obligation. (Frame, John M. The Doctrine of the Word of God. Phillipsburg, NJ: P&R Pub., 2010. Print. 5)

DeYoung on drawing the line

From The Gospel Coalition blog:

Where and How Do We Draw the Line?

 “In essentials, unity.  In non-essentials, liberty.  In all things, charity.”

Sounds nice, but which are which? Everyone wants to be unified in what really matters, agree to disagree on what isn’t as important, and exercise love in all things.  But no one seems to agree on what really matters a lot, a little, or not at all. As hard as it can be determining the content of our faith, it can be even harder figuring out where to put our fences.

This business of deciding where and how to draw doctrinal lines is incredibly complex. I can’t begin to do all the necessary biblical, theological, historical, and practical exploration in this short article. But perhaps I can sketch an outline of some important considerations.

In that vein, here are seven steps we ought to pursue in establishing doctrinal boundaries. The explanation of the points will get shorter as we move through the list.

1. Establish what are the essentials of the faith. This is the most critical step. We need to know what constitutes the irreducible core of the apostolic gospel. One way to determine the essentials is to look at the Pastoral Epistles (1, 2 Timothy and Titus). In these letters Paul talks a lot about the importance of right doctrine. We can get a good indication of what doctrines matter most by looking at several categories of passages in the Pastorals.

First off we have the “trustworthy sayings” (1 Tim. 1:15; 3:1; 4:9-10; 2 Tim. 2:11-13; Titus 3:4-8). With the possible exception of the saying in 1 Timothy 3, each “trustworthy saying” deals with salvation. We see several interlocking truths: Jesus Christ is a Savior who came to save sinners. Salvation comes not by works but through faith and Spirit-wrought regeneration. Those who truly believe will devote themselves to good works and persevere to the end.

Second, we can look at the various creedal formulas (1 Tim. 1:17; 2:5; 3:16; 6:15-16; Titus 2:11-15). With these verses we get an even better sense of what constitutes the good deposit of the gospel. There is one God and he is unspeakably glorious. There is one mediator, Jesus Christ, who gave his life for ours. Jesus is a great God and Savior who appeared in the flesh and ascended into heaven. He is coming again. We have been saved by the grace of God that we might live holy lives.

Third, Paul oppose certain doctrines associated with false teaching (1 Tim. 1:8-11; 4:1-3; 2 Tim. 2:18; Titus 1:16). These errors boil down to two mistakes: legalism and license. Some false teachers were leading people to perdition by calling darkness light and insisting that a life of sin was consistent with the gospel. On the other hand, others were pushing an unhealthy asceticism and imposing manmade rules. Both mistakes threatened the gospel.

Fourth, we get a glimpse of the essentials of the faith by noting what beliefs are explicitly linked with the gospel and sound doctrine (2 Tim. 1:8-10; 2:8; 2 Tim. 3:14-17). We see in these verses that sound faith is determined by our fidelity to Scripture. We also see that the gospel is a message about Jesus Christ who gave us grace before the ages began and saved us unto works and for immortality. This is all because of grace, not according to our works, but in accordance with God’s eternal purposes.

From these four sets of passages we can begin to sketch what the essentials look like: God is glorious; we are sinners; and Jesus Christ is our Savior and God. Jesus Christ is the son of God and God in the flesh; he died and rose again; he ascended into heaven; he is coming again. Salvation is by sovereign grace, according to the converting power of the Holy Spirit, through faith, not according to works. The Scriptures are all inspired and all true. Jesus Christ saves us from sin, saves us for eternal life, and saves us unto holiness. Any gospel which denies these essentials—or ignores them, or marginalizes them, or leads people to doubt them, or is ashamed of them—is, in effect, a different gospel.

2. Listen to the communion of the saints. Tradition must never trump Scripture. But if we love Scripture we will learn from the traditions of the church. We are not the first people to read the Bible. We are not the only ones who have had the Spirit to help us. God has been at work over the centuries to shape and protect the truth by means of his church (1 Tim. 3:15). This means we should be extra cautious before believing something almost no Christians have believed (like the goodness of homosexuality) and extremely hesitant before rejecting something almost every church has accepted (like the reality of hell). By the same token, we should be less dogmatic about issues that have divided Christians for centuries (like the millennium or the nature of the creation days).

Ancient creeds like the Apostles’ Creed, the Nicene Creed, and the Chalcedonian Definition are not infallible, but they have served as effective guard rails keeping God’s people on the path of truth. It would take extraordinary new insight or extraordinary hubris to jettison these ancient formulas. They provide faithful summaries of the most important doctrines of the faith. That’s why when the Heidelberg Catechism asks the question “What then must a Christian believe?” it refers us to the Apostles’ Creed, “a creed beyond doubt, and confessed through the world” (Q/A 22, 23).

Similarly, Calvin states (as a kind of throwaway comment) that the “principles of religion” include: “God is one; Christ is God and the Son of God; our salvation rests in God’s mercy; and the like” (Inst. 4.1.12). John Owen provides a similar list, asserting that the “principal fundamentals of Christian religion” affirm “the Lord Christ to be the eternal Son of God, with the use of efficacy of his death, as also the personal subsistence and deity of the Holy Spirit” (Works 15:83). Later he expands the list to include: believing in God the Father, looking for salvation in Christ alone, professing obedience unto him, believing that God raised him from the dead, insisting on personal holiness and “many other sacred truths of the same importance” (84). These short statements—and they are too short!—confirm that we were on the right track with our summaries statements in point one.

3. Distinguish between landing theology and launching theology. Some doctrines represent different conclusions reached from basically the same premises. Other doctrines are starting points that set us on a wildly different trajectory. For example, the difference between postmillennialism and amillennialism is not a difference over first things. The two sides simply disagree how best to interpret a few disputed texts. It’s a matter of landing theology. By contrast, the doctrine of Scripture (to give just one example) is about launching theology. Get that doctrine wrong and we are bound to mess up everything else.

4. Distinguish between the explicit teaching of Scripture and the application of scriptural principles. The Bible clearly teaches that parents train their children in the way of the Lord. It is less clear about how to do that. The Bible does not definitely answer the question of public school, Christian school, or home school. Different Christians make reach different conclusions based on good Christian principles. To make the Bible speak dogmatically on this issue is to force the Bible into all sorts of anachronisms.

5. Distinguish between church existence and church health. Lose some doctrines and you no longer have a church. Lose other doctrines and your church is not everything it should be. Still a problem worth correcting, but you can exercise more patience and gentleness in getting there.

6. Avoid foolish controversies. This is another common theme in the Pastoral Epistles (1 Tim. 1:4-6; 4:7; 6:4, 20; 2 Tim. 2:14, 16, 23; 4:4; Titus 1:14; 3:9). Some doctrinal disputes are worth dying for, while others are just dumb. We should steer clear of theological wrangling that is speculative (goes beyond Scripture), vain (more about being right than being helpful), endless (no real answer is possible or desired), and needless (mere semantics).

7. Allow for areas of disagreement, especially in dealing with “conversion baggage.” The Apostle Paul is most flexible when it comes to traditions of new converts. He is willing for Christians to be convinced in their own mind about certain days and foods (Rom. 14:5). This isn’t because Paul doesn’t know what to think. He knows that these external habits aren’t necessary. We cannot insist on them. But he’s willing to let others continue in them so as not to violate conscience. You may know that drinking alcohol and eating meat on Fridays during Lent are perfectly fine, but it’s not worth upsetting the sincere Christians who still have trouble with such practices.

Over, around, and in all these steps we should put on love—love for God, love for neighbor, love for the truth, and love for the church. The point in drawing lines is not to be right or even courageous. The goal is that we love God by proclaiming and protecting his word and love others by putting up fences to keep out the wolves and nurture the green pastures. The hard work of setting boundaries should not be ignored. God gives us the task for his glory and for our good.

Book Review - Literature: A Student's Guide

“I could never have dreamt that there were such goings-on/ in the world between the covers of books”. These opening lines to Dylan Thomas’ poem entitled Notes on the Art of Poetry point towards the power and beauty to be found in literature and specifically in poetry. In Literature: A Student’s Guide, author Louis Markos endeavours to convince the reader of literature’s aesthetic and practical qualities; he “beckons the reader to enter into the arena” (15) and wrestle with literature. This installment in the Reclaiming the Christian Intellectual Tradition series is, as the title suggests, focused on literature generally and, as we quickly find out, poetry in particular. Markos’ two-pronged purpose is to “provide a foundation for understanding and appreciating poetry.” (20) Markos is successful on both counts. He also wants to anchor this study in the Christian faith and this is where this book excels. One might find very effective works on literature, but to connect it to the Christian faith is what made the book compelling.

As a high school English teacher, and a Christian, this book was one I could not pass over when given the opportunity to read and review it. Markos’ goals of helping students understand literature is obviously one that I share in my profession. Instilling Markos’ second goal, an appreciation of literature, is an integral part of understanding literature. These two ideas go hand-in-hand. Though the author’s emphasis on poetry was unexpected, it was welcomed as poetry is not my strength and I could do with a better knowledge and greater admiration of this genre.

Understanding

Markos begins fostering the reader’s understanding of poetry and literature with two chapters on poetic devices. The first focuses on scansion which is the metrical analysis of poems. It considers poetry’s metre, structure, stanzas and lines, as well as its rhyming.  This technical aspect of poetry is clearly explained in a manner that highlights its necessity. I found this section surprisingly inspiring; I found myself motivated to consider poetry in light of these conventions. The chapter is finished with an intriguing discussion on how and why this emphasis on form and structure, as opposed to the modern free verse phenomenon, points to our Creator and His creation.

The second chapter on understanding poetry looks at the poetic devices related to the words used and the images they convey. Terms such as allusion, connotation, denotation, simile, allegory, symbol, and metaphor are paraded before the reader. These terms are aptly explained and examples are provided. This section was very enjoyable to read and these devices are as important in novels, short fiction, and plays as they are in poetry. By explaining and elucidating these ‘nuts and bolts’ of poetry, Markos brings a greater depth of knowledge which is made distinctive through his experiences and expertise. These chapters made for good reading and will make for good resources in the future.

Appreciation

Through a detailed survey of Europe’s major movements in literature Markos delivers an informative discussion that encourages a greater appreciation for literature. I found his relating of each age’s authors, genres, themes, and approaches fascinating. He relates the role literature played, again focusing on poetry, in the periods known as Classical Greece, Classical Rome, Medieval, Renaissance, Late Renaissance, Restoration and Eighteenth Century, Romantic, Victorian, and Early Modern and Modern. This historical preview reminded me of many authors and works I know, and introduced some I was unfamiliar with. Having this lengthy account of the great authors and the great works, and how and where they fit in history and their relation to society, increased my appreciation for literature’s arguably unparalleled influence. My desire to read was invigorated, particularly my desire to read poetry. This section will be one that I return to regularly both in my occupation as a teacher as well as in my personal pursuit of reading.

Faith

The most compelling aspect of this book is how it takes literature in general and poetry specifically and firmly plants it the Christian faith. I found this was effective for two reasons. First, Markos uses examples from Christendom. In the section on poetic devices he demonstrates how the Bible itself uses certain devices and how famous works of literature allude to Christianity and the Bible. For example, Markos explains how Jesus’ use of the phrase ‘our daily bread’ in the Lord’s Prayer is an instance of synecdoche. Or, he explains how Jesus’ claim that he is the Good Shepherd is an allusion to the many shepherd-figures in the Old Testament.

The second means that Markos employs to entrench literature in the Christian faith is through  the examining of great Christian authors. Whether referring to Bunyan and his classic The Pilgrim’s Progress or explaining the impact of C. S. Lewis and J. R. R. Tolkien, Christianity’s investment in the realms of literature is evident.  I found both the use of Biblical examples and Christian authors was effective in helping me see the interconnectedness of our faith and novels, stories, non-fiction, and poetry. This is a great service to Christian students who will constantly struggle to be in the world without being of the world. This is a great encouragement for all Christians to see the necessity and benefits of engaging our culture.

Literature: a Student’s Guide is a helpful and motivating book for Christians in academia or for those who are interested in books and reading. It is a clarion call for Jesus’ disciples to engage in culture through literature and poetry. It is a book that I’m sure I will be referencing in the future as I pursue my vocation and in my recreation. I recommend it.

No one who's guilty wants justice

The chasm between heaven and hell is illustrative of the chasm between God and us. He is glorious; we are not. He is holy; we are not. He is righteous; we are not. And this chasm between God's total perfection and our total depravity deserves the the chasm of stinking, smoldering Ghenna.


This is good information to know. It is true information, and it's always good to know the truth. But the problem with this information alone is that it is insufficient to keep us out of the chasm. If someone is heading over a cliff, for instance, it makes little sense to hand him a pictorial display of what will happen when he goes over and crashes onto the rocks below.


What I mean is that we can receive this information of God's severity, we can note it, as Paul tells us to do, and we can explore the biblical array of God's wrath, eternal conscious torment of hell, and how we all deserve both of them, but this information is not sufficient for us to praise God. Have you ever watched Court TV and seen the judge slam down the gavel and say, "I sentence you to die by lethal injection," and heard the convicted party go, "Yeah! I love you, Judge!" No, you haven't. We don't see that, because no one who's guilty wants justice; he wants mercy.

Chandler, Matt, and Jared C. Wilson. The Explicit Gospel. Wheaton, IL: Crossway, 2012. Print. 48-9

Summer Reading

Here is a brief post on some of the books I plan to read this summer.

Currently, I am reading Moby Dick, the classic whaling tale by Herman Melville. I am thoroughly enjoying this novel and recommend it despite the fact I am only about a third of the way through it. Following this, my fictional reading will likely be a re-read of The Road by Cormac McCarthy as well as a first time read of Fifth Business by Robertson Davies.

In the non-fiction genre, on cue this summer are the following:

• The Doctrine of the Word of God by John Frame (almost finished)
• Literature: A Student's Guide by Louis Markos
• Holiness by J. C. Ryle
• Reformed Dogmatics by Herman Bavinck
• Institutes of the Christian Religion by John Calvin (working through this slowly for a year now)
• Charity and Its Fruits by Jonathan Edwards

Also, along the lines of reading, I have been working on two posts that have reading as their focal point. First, a discussion of my focused reading program on the atonement. Second, a description of how I read the 'big books'; that is, my technique for getting through longer works (500+ pages).

I hope you have a great summer of reading!

From Desiring God:

The Book of Galatians in 30 Tweets 

by David Mathis

Paul is en fuego in his letter to the Galatians. He’s flaming with a righteous apostolic anger. Best advice perhaps is don’t try this at home.

But do read it at home. Hear it preached. Study it. Write about it. Even tweet it. Whatever it takes to have Paul’s blazing fire warm the coals of your love for Jesus and for his gospel of grace.

Here’s installment number four in tweeting Paul’s epistles. We started with Romans. Then 1 Corinthians and 2 Corinthians. Now batting: The Book of Galatians.

For starters, here’s a one-tweet summary of the letter:

Jesus’s astounding grace is to be admired and appreciated, not added to. #Galatians


What follows are 29 more designed to walk you through six red-hot, gospel-rich chapters, each with a Galatians hashtag. Grab a Twitter account and help us get #Galatians trending today, if you would.


Here’s the full slate of Galatians tweets we’ll be dispensing throughout the morning:

Chapter 1

Jesus gave himself at the cross both for us and for God—for our good and ultimately for God’s glory #Galatians 1:1–5

There is one gospel. One path from which saving grace flows to sinners: Jesus. Every counterfeit is damnable #Galatians 1:6–9

People-pleasing is inconsistent with calling Jesus Lord. Christians are servants of the God-man—not servants of any mere man #Galatians 1:10

The Christian gospel is not the product of human reason or speculation or conversation, but only divine revelation. #Galatians 1:11–22

It makes God look really good when his people's persecutors become his gospel's preachers. Pray for the persecutors #Galatians 1:23–24

Chapter 2

Do not yield—even for a minute—when grace-despising false “brothers” slip in to spy out the legit freedom we have in Jesus #Galatians 2:1–6

As poor sinners, saved only by God’s astounding grace, it is madness to think we'd remember the gospel but forget the poor #Galatians 2:7–10

For the Christian, the final standard of our conduct is not rule or law or list, but the truth of the gospel of grace #Galatians 2:11–14

The Christian not only once despaired of self and turned to Jesus, but daily, continually, unstoppably turns to him #Galatians 2:15–21

True Christians don't nullify divine grace by trusting their effort, but celebrate the grace of Jesus’ death and life for us #Galatians 2:21

Chapter 3

It is spiritual foolishness to think we could begin the Christian life by the Spirit's strength, but keep going in our own #Galatians 3:1–4

It is spiritual foolishness to think we could connect with the Spirit by our doing rather than receiving his doing by faith #Galatians 3:5–6

It is not pedigree or performance that brings us into God’s family and his eternal favor, but receiving his grace by faith #Galatians 3:7–9

The road that leads to death is marked Law-Self-Deeds, but the supernatural path to life is called Promise-Spirit-Faith #Galatians 3:10–14

Don’t get your wires crossed. God’s law is not meant to give us life. It can’t. Only his Promise. Law has another purpose #Galatians 3:15–19

Life is by God’s Promise, not his Law. Why then the Law? Because of our sin, and to show us our need for his Promised One #Galatians 3:19–22

Law is no route to Jesus’ acceptance or ongoing approval. It’s meant to make us despair of our deeds & depend only on him #Galatians 3:23–29

Chapter4

In God's unique Son, by faith, we are no longer slaves, but adopted sons—and amazingly, heirs with Jesus of all he inherits #Galatians 4:1–7

We only know God because he 1st knew us. Don’t give in to the sinful religious instinct that you can work your way to him #Galatians 4:8–11

It is gut-wrenching to see friends or family turn from the gospel of divine grace to trusting in their own human effort #Galatians 4:12–20

In Jesus, we are not slaves of the law, and citizens of the old city, but children of promise, and citizens of the New #Galatians 4:21–31

Chapter 5

Jesus set us free—to be free from sin, not slaves to law. It’s not your deeds that count for his acceptance, but only faith #Galatians 5:1–6

The kind of faith in Jesus that alone sets us free is a faith so full and vital that we can’t help but extend love to others #Galatians 5:6

Better to castrate yourself than trick others into shunning grace and thinking circumcision is needed to be right with God #Galatians 5:7–12

The Christian is called to true freedom—free from slavery to self, free enough to love others with self-sacrifice #Galatians 5:13–15

The short-sighted desires of sin are at odds with the desires of the Holy Spirit, our new selves, and what we really want #Galatians 5:1–26

Chapter 6

Don’t drop the hammer on a struggling brother. Be gentle. Get a shoulder underneath the load, and help him up. Like Jesus #Galatians 6:1–5

Not trusting in our do-gooding for acceptance with God frees us to be resilient do-gooders for all, esp fellow believers #Galatians 6:6–10

Opposition, persecution, affliction, come what may / Our only boast is Jesus Christ—his cross, his gospel, grace #Galatians 6:11–18

What's the deal with genealogies?

Have you ever wondered about the significance or purpose of genealogies in the Bible, particularly the seemingly exhaustive ones that occur in the Old Testament? I'm sure most Bible readers have entertained thoughts of the actual usefulness or reason for these lists. In his biblical theology God's Glory in Salvation through Judgment, Dr. Jim Hamilton touches upon one of the purposes of these lists.

The nine chapters of names [1 Chronicles 1-9] present a full but concise summary of the Old Testament that goes from Adam to the exile. The impetus to compile genealogies and preserve "ancient words" (1 Chron. 4:22) springs from the promises made to Israel. Promises are made about a coming seed of the woman, so the descendants of the woman are carefully tracked and recorded. These genealogies in 1 Chronicles 1-9 bear witness to the hope that God will raise up the individual seed of the woman who will deliver the collective seed of the woman through judgment on the head of the serpent and his seed. The making of a genealogy is an act of faith. And faith testifies that one believes that God will do what he has said, which gives him glory (Rom. 4:20). (340)

Dr. Hamilton brought to my attention something about the genealogies that I had never recognized before; they are a powerful and poignant demonstration of faith in God. These were written because people believed what God had promised. They are not extraneous accounts of over-zealous historians. They point to a faithful Father who is sovereign over history who will bring about his desired ends. And those desired ends are faith-engendering for his people. Keep these ideas in mind next time you are struggling through a long list of so-and-so begot so-and-so.

Sin in Revelation

In The Glory of the Atonement, from his chapter Atonement in the Apocalypse of John, Charles E. Hill discusses the portrayal of sin in Revelation:

In the imagery of John's Revelation, sin is portrayed in several of its horrible effects: as bondage or captivity, as incalculable debt, as defilement and as incurring legal guilt. Yet all of these aspects of sin's vicious craft are resolved for the sinner by the blood of the Lamb! Defiled, condemned, indebted and sold into captivity, those whose names are written in the Lamb's book of life have, by his blood, been purchased for God and installed by Christ as pure and holy, acquitted, priests in his kingdom. They have become the Lamb's spotless bride (Rev 19:7-8). Their praise is as everlasting as their redemption. (207)

Spurgeon a continuationist?

Well readers, that was the longest break from blogging that has occurred since this blog started several years ago. It was unintentional. We had a tough week with having to put our dog down being part of the difficulties. That being said, hopefully there will be no more unscheduled breaks for quite some time.

To get this ball rolling again, I thought I'd post a quote by Spurgeon that is sure to raise some eyebrows. I came across this quote at Peter Cockrell's blog and he gives credit to Rick Ianiello:

Spurgeon on prophecy – may be?

CH Spurgeon a continuationist? His words from Sword and Trowel …

Our personal pathway has been so frequently directed contrary to our own design and beyond our own conception by singularly powerful impulses, and irresistibly suggestive providences, that it were wanton wickedness for us to deride the doctrine that God occasionally grants to his servants a special and perceptible manifestation of his will for their guidance, over and above the strengthening energies of the Holy Spirit, and the sacred teaching of the inspired Word. We are not likely to adopt the peculiarities of the Quakers, but in this respect we are heartily agreed with them.

It needs a deliberate and judicious reflection to distinguish between the actual and apparent in professedly preternatural intimations, and if opposed to Scripture and common sense, we must neither believe in them nor obey them. The precious gift of reason is not to be ignored; we are not to be drifted hither and thither by every wayward impulse of a fickle mind, nor are we to be led into evil by suppositious impressions; these are misuses of a great truth, a murderous use of most useful edged tools. But notwithstanding all the folly of hair-brained rant, we believe that the unseen hand may be at times assuredly felt by gracious souls, and the mysterious power which guided the minds of the seers of old may, even to this day, sensibly overshadow reverent spirits. We would speak discreetly, but we dare say no less.
(HT: Rick Ianniello)

Idolatrous and cowardly avoidance

This avoidance of the difficult things of Scripture-of sinfulness and hell and God's notable severity-is idolatrous and cowardly. If a man or woman who teaches the Scriptures is afraid to explain to you the severity of God, they have betrayed you, and they love their ego more than they love you. In the same way that it is not loving or kind not to coach your children on the dangers of the street and the dangers of the swimming pool, so it is not loving not to warn men and women about the severity of God.

When you couple this avoidance with some of the modernist theology that has Jesus floating around like some mystical Ghandi, never angry at anybody, a dispenser of bumper-sticker platitudes and discount fortune cookies, you've got the perfect storm of those who have no awe, no respect, and no real worship for the God of the universe.

Failing to note the severity of God is attempted theft of all he's due. To discount, disguise, or disbelieve what God does in response to the falling short of his glory is, in itself, falling short of his glory.

(Chandler, Matt, and Jared C. Wilson. The Explicit Gospel. Wheaton, IL: Crossway, 2012. Print. 41)

God creates evil. God is good. No problem?

Isaiah 45:7 is an extremely interesting and potentially explosive verse. It reads,

 I form the light, and create darkness:

I make peace, and create evil:

I the Lord do all these things.
(Isaiah 45:7 KJV)

In God's Glory in Salvation through Judgment, author Jim Hamilton comments on this verse:

Isaiah 45:7 teaches that God is absolutely sovereign over all that is. This should not trouble us with questions about God's goodness. We know that he is good. He showed his goodness to Moses when he revealed himself as a saving and judging God (Ex. 33:18-34:7). Rather than being troubling, the teaching of Isaiah 45:7, that Yahweh created evil-that is what the text says-is a comfort, because it tells us, as hymned in "God Moves in a Mysterious Way," that behind the frowning providence of God hides a smiling face. God has good purposes that are not thwarted but accomplished by evil. Apart from this, hope could be challenged. But if God is even sovereign over evil, hope can be affirmed with full-throated, unabashed resolution. God will be glorified by all that is, even if we do not yet understand how everything will come together. (204, emphasis mine)

Though this passage provides numerous interesting ideas to investigate, I want to focus on the material that I emphasized. Dr. Hamilton suggests that this idea about God creating evil should not cause us to question God's goodness. For some, that statement might cause some consternation and leave them feeling as if the good doctor is not being entirely upfront. However, consider what Hamilton does not say.

He does not say that this is not something that requires some serious contemplation. He does not say that there is no mystery here. He does not say that this is really easy to understand.

What he says is this portion of Scripture should not cause us to question God's goodness because we know that he is good. And I concur.

Think of the great mercy extended to us at Christ's expense. Consider God's love in not rejecting humanity outright, but rather his offering redemption and reconciliation to his enemies. Deliberate his patience with us as we worship at the idols of this world. Reflect on all he suffered as our substitute. Speculate on  the great joy he has for us, even now, in him.

Is there any room for questioning God's goodness? We must think over difficult doctrines and reconcile them with what we know to be true; God is good.

Sherlock Holmes and Bible Study

As an English teacher, and one who teaches a Sherlock Holmes novel, I enjoyed this piece from Trevin Wax's blog The Gospel Coalition's website:


10 Tips on Solving Mysterious Bible Passages from Sherlock Holmes

Eric McKiddie is one of the pastors at College Church in Wheaton, IL. He blogs about theology, preaching, and productivity at pastoralized.com. You can follow him on Twitter.

What can a fictional detective teach you about how to study the Bible?

A lot.

Last summer, I read The Adventures of Sherlock Holmes by Sir Arthur Conan Doyle. Time and time again, Holmes commented to Watson about how to solve mysterious cases in ways that apply directly to studying the Bible.
You probably expect Holmes to take the most sophisticated approach to solving mysteries. But what struck me was that these comments illustrate the most basic Bible study principles.
Here are 10 quotes from Holmes that will equip you to solve mysterious passages of the Bible.

1. The number one mistake to avoid.

Holmes: “I have no data yet. It is a capital mistake to theorize before one has data. Insensibly one begins to twist facts to suit theories, instead of theories to suit facts.”

Far too often students of the Bible twist verses to suit interpretations instead of formulating interpretations to suit what the verses say.
Don’t approach your passage assuming you know what it means. Rather, use the data in the passage – the words that are used and how they fit together – to point you toward the correct interpretation.

2. The kind of looking that solves mysteries.

Holmes: “You have frequently seen the steps which lead up from the hall to this room.”
Watson: “Hundreds of times.”
Holmes: “Then how many are there?”
Watson: “How many? I don’t know!”
Holmes: “Quite so! You have not observed. And yet you have seen. That is just my point. Now, I know that there are seventeen steps, because I have both seen and observed.”

There is a difference between reading a Bible verse and observing it. Observation is a way of collecting details contained in a passage. As you read and reread the verses, pull the words into your brain where you can think about them and figure them out.

This habit will shed light on how you understand the text, even if the passage is as familiar as the stairs in your house.

3. Know what to look for.

Watson: “You appeared to [see] what was quite invisible to me.”
Holmes: “Not invisible but unnoticed, Watson. You did not know where to look, and so you missed all that was important.”

Know where to look for clues that will illuminate your passage. Look for repeated words and phrases, bookends (where the beginning and end of the passage contain similarities), and clues in the context around your passage.
Don’t know what to look for? Living by the Book by Howard Hendricks and How to Read the Bible for All Its Worth by Gordon Fee and Douglas Stuart are great resources to start learning how to study the Bible.

4. Mundane details are important!

Watson: “I had expected to see Sherlock Holmes impatient under this rambling and inconsequential narrative, but, on the contrary, he had listened with the greatest concentration of attention.”

Don’t ignore parts of the passage that seem insignificant to its meaning. Treat every word as if it contains clues to the interpretation of the passage.

5. Use solutions to little mysteries to solve bigger ones.

Holmes: “The ideal reasoner would, when he had once been shown a single fact in all its bearings, deduce from it not only all the chain of events which led up to it but also all the results which would follow from it.”

Once you understand the passage that baffled you, your work is not done!

Now it’s time to locate that passage in the grand narrative of the Bible. How do previous books and stories lead up to your passage? How does your passage anticipate the consummation of all things that results at Jesus’ second coming?

6. The harder the mystery, the more evidence you need.

“This is a very deep business,” Holmes said at last. “There are a thousand details which I should desire to know before I decide upon our course of action.”

In grad school, one professor gave us an assignment requiring us students to make 75 observations on Acts 1:8. The verse does not even contain that many words!
The professor’s goal was to train us in compiling evidence. Harder Bible passages demand that we collect as much information as possible.

7. Break big mysteries down into little ones.

Watson: “Holmes walked slowly round and examined each and all of [the pieces of evidence] with the keenest interest.”

Difficult passages can be overwhelming. Break chapters down into paragraphs, paragraphs into verses, and verses into clauses. Devote careful attention to each chunk of the passage individually. Then try to piece together the meaning they have when added up as a whole.

8. Don’t be so committed to a solution that you ignore new evidence.

“I had,” said Holmes, “come to an entirely erroneous conclusion which shows, my dear Watson, how dangerous it always is to reason from insufficient data…I can only claim the merit that I instantly reconsidered my position.”

After you’ve put the hard work into grasping a mysterious passage, the case isn’t necessarily closed. Often you’ll run across other passages that shed new light on your passage. Or you’ll hear someone preach those verses in a different way than how you interpreted it.
Always be willing to consider new insights. This will at least help you nuance your understanding of the passage, if not take a different stance.

9. Simple solutions often provide answers to manifold mysteries.

Holmes: “The case has been an interesting one…because it serves to show very clearly how simple the explanation may be of an affair which at first sight seems to be almost inexplicable.”

Many passages that seem mysterious at first end up not being so bad. Their bark is worse than their bite. For example, several passages in Revelation, intimidating to so many, have simple explanations. (Not all, but some!)

10. On the other hand, so-called simple passages may be more complicated than initially meets the eye.

Holmes: “This matter really strikes very much deeper than either you or the police were at first inclined to think. It appeared to you to be a simple case; to me it seems exceedingly complex.”

This is often true of coffee mug and bumper sticker verses. We think they are simple to understand because we see them all the time. But once you dig into them, you realize they are more mysterious than meets the eye.

The Joy of Knowing God Through His Word
Gaining insight into hard passages of the Bible is often an exciting adventure.

But don’t forget that the Bible is less about a mystery to solve and more about an Author to know. As you tackle some of the tougher texts, don’t glory in your knowledge. Glory in God, who graciously reveals Himself through His Word.